MYSTERIES OF THE HUMAN SOUL

CHAPTER
I

THE
MEANING OF TASWIYAH

After taking
God’s name and praising Him, al-Ghaza1i said: Some of the inquirers have asked
us to cast a ray of light on the mysteries of the human soul. As we found their
question based on sincere faith, and since we believed that they could be
profited in a general way from the personal vision of the sufis, we acceded to
their request and begged the Almighty Allah to enable us to be of real service
to them, for all the human beings will eventually return to Him. He guides whom
He pleaseth to His own light and rewards His believing servants for their acts
of obedience in the spirit of generosity and encouragement. Asking us the
meaning of the Qur’anic verse:

“...”

[And when I
have fashioned him and breathed into him of My spirit, then fall down before him
prostrate (xv. 29).]

They first
wanted us to explain what taswiyah
meant.

How
and When is Matter fit to attract Soul?

We said: When
the matter is fit enough to attract the soul, and consequently the latter enters
the former, this entry is called taswiyah. That matter is the refined and
specially prepared dust in respect of Adam and sperm in respect of his
descendants, i.e. human beings, for purely dry objects like earth and stone
cannot be kindled into flames, nor does a wet thing like water attract fire,
which is composed of various component parts, but this does not mean that all
compound things like mud are capable of attracting fire. It is essential that
the earth be compounded several times in order to become suitable for catching
fire. In like manner Allah the Almighty, prepares the earth in a special manner
till it becomes fit for vegetation, and when man eats it, it is introduced into
the stomach, the liver receives the cream and essence of it and transmits it to
the heart; the heart in like manner extracts the essence of this in the shape of
pure blood, which is further purified in the form of sperm, as a result of the
sexual intercourse, and when the womb receives it, it is assisted by the blood
cf menses. Then the compound becomes moderate enough to be heated by the womb,
till, because of its purity and moderation, it is fit enough to attract and
sustain the soul, like the candle which kindles a flame and sustains it. When
God finds that the best of moulds in which man is created is ready to welcome
the soul, He, in His infinite mercy and love, is pleased to send the soul to
nourish the germ. Man’s life is the result of fertilization of a womb by a drop,
which comes out of the marrow of a man’s body. Then this drop grows to be a
lump, then a clot, then an infant, then a youth and then an old man. Wonderful
are the ways of God in creation, and the love with which He guides His
creatures’ destinies and gives them the means by which to strive for maturity by
ordered steps and reach the end most fitted for their natures. God’s grace flows
freely. His blessings are infinitely more than what the merits of man can ever
deserve.

The
Meaning of Nafkh

Then these
inquirers asked us to explain the meaning of nafkh. We told them that it
means the light of the instinctive spirit which, like oil, feeds and supplies
the flame in a lamp. Nafkh has a definite form. The blower blows a breath
into something. The wood capable of catching fire can easily attract the latter,
when air is blown into the burning wood. Nafkh is the cause of burning,
but it would be wrong to think that the blower in this case is God, though the
result, i.e. burning, can be safely attributed to Him. Sometimes by cause we do
mean the effect of it, though apparently the effect is not a cause. God says
“...” [Allah is angry with them (al-Qur’an, xlviii. 6)] and also “...” [We took
retribution from them (al-Qur’an, xv. 79)]. Wrath implies a change in the angry
person, whose aim is to inflict punishment on those who have caused anger. Here
by ghadab (retribution) we mean the result of anger and by retribution is meant
the result of the retribution. Similarly, nafkh here means the result of
breathing soul into man. Asked further: what is the cause of the light of the
soul or the light in the candle of the sperm? -- we replied: This is an
attribute in the subject as well as in the object. By the attribute in the
subject we mean the generosity of God, Who is the source of all our lives in
this world. There is none like unto Him. Exalted beyond measure is He Who has
given life to all creation. For instance, the sun casts its light upon the
objects most fitted for receiving the light. Such objects are colored ones. Air
cannot receive light, as it has no color. By the attribute in the object we mean
well-balanced and moderately-refined things. An object cannot be rejected from a
mirror which is rusty, even though the object is placed before it. It is only
when the mirror is not rusty that objects can be mirrored from it. In the same
way when sperm is stable and moderate, God breathes soul into it, and there is
no change in God Himself. It is wrong to believe that the human soul has no
beginning. It is not eternal and it is created when the matter is fit to receive
it. Suppose a man looks into a mirror. His face seems to be reflected into it,
though actually the face is not in the mirror. It is still attached to the body
of the person in question. One cannot make use of the rusty mirror, not because
the face of the user is incapable of reflection, but because the mirror itself
is unclean and does not accept things to be reflected into it. Then these
inquisitors further asked us what Divine benevolence is. We explained that it
cannot be compared to the container pouring clean water on our hands. The use of
water consists in its elements, leaving the container and washing our
hands.

God’s
Benevolence

God’s
benevolence can be likened to the light of the sun falling on a wall. Some of
the learned are sadly mistaken to believe that the rays of the sun, being
detached from it, strike the wall and spread on it. The fact of the matter is
that, due to the light of the sun, an image is formed on the wall, which is as
bright as light itself. To illustrate this, suffice it to say that the face of a
person is reflected into a mirror. Obviously the facial features of the person
do not separate themselves from the person concerned, nor do they attach
themselves to the mirror. As a matter of fact the reflection of the face, which
resembles the latter in all respects, is in the mirror. In reality there is
neither attachment, nor detachment. The image so produced is a matterless form
which does not exist by itself. It is impossible for the mirror of the soul to
reflect in the imagination anything which does not stand before it. Thus the
whole sensible world, as it is thought and as it appears, is illusory. The soul
is neither any particular state of matter as it is considered by some, nor is it
attached to it. It passes or rides over it and leaves matter as defective and
powerless as it was. Matter, when it is fit for life, is blessed with the light
of life by one Universal God, the Gracious, the Merciful. This is called God’s
generosity, which is no longer of the usually accepted order of His generosity,
because God neither feels nor is He felt. He does not induce variations into His
nature. No one knows the nature of His kindness to His creatures, since it is a
Divine kindness which only God can know and do. Then the inquirers further said
to us: Having explained the meaning of taswiyah and nafkh, please
tell us something about the mysteries of the human soul. What is it - whether it
penetrates our bodies like water filling the contents of a pot or is it like an
accident (`arad) in an essence (jauhar) or is it a subsisting
substance? If it is a substance, does it occupy space or is it formless and
boundaries do not contain it? If it occupies space, please tell us where it
dwells. Is it reasonable to assume that it lives in the heart or ventricle of
the brain or some other limb? lf space does not contain it, how can an essence
be without space?

The
Reality of the Human Soul

Having arrived
at the conclusion that no other problem arouses the inquirers’ interest so much,
or sets their minds to thinking, as this universal problem concerning the nature
of the human soul and its destiny, we answered: This question relates to the
secrets of the human soul, and there seems little doubt that Absolute Truth is
unattainable by the human mind. Moreover, the soul is a mystery unholy for men
to know and the Prophet (may peace be upon him) has emphatically forbidden
common folk and laymen to ask and discuss such questions as are beyond the reach
of their understanding. The thing in itself is subtle and beyond the
comprehension of most minds. Imagination fails to imagine its truth.
Consequently its comprehension is restricted to the elite, who should not
divulge it to those who are unable to grasp it, lest whenever their minds fail
to comprehend it or to understand the concealed secrets of the spirit, it
becomes a calamity to them. But if you are the seekers after truth with a major
talent in creative thinking and an insight for realities, we would not hesitate
to explain things in this regard. Know that the soul does not resemble other
bodies either in limitation or in accepting division. It is not an accident, so
as to necessitate attachment to body like blackness in a black thing, or
knowledge in the mind of the learned. It is an essence and can produce
consciousness or intelligence, which is the important factor and only the
property of the living soul. It recognizes itself and its Creator and knows
spiritual realities. An accident does not contain these attributes. It exists
independent of the body and does not accept division.

The
Proof of the Non-Divisibility of Soul

There is a
reason why the divisibility of the soul should be rejected as contrary to
rational necessity. Let us say: Is the soul of Zaid identical with that of `Amr
or other than it? If it is identical, it would be a self-evident absurdity, for
each one of the two is conscious of himself, knowing that he is not the same as
any other. If the souls were the same, they would be equal in respect of
cognitions. But if you say that the soul of Zaid is other than that of `Amr and
that the duality is the result of the division necessitated by the relation of
the two souls to bodies, we will say: The division of that which is one and
which possesses no magnitude or quantity is evidently impossible. How can that
which is one become two and then regain oneness? Such a thing is conceivable in
the case of that which has magnitude or quantity. The presence of both knowledge
and ignorance in the personality of an individual is an absolute impossibility,
While they can exist separately in two different persons. An eye cannot be both
green and black, while the eyes of two different persons can be green and black.
This shows that the soul is an indivisible being. All the learned of all ages
have agreed to lead the human mind to the belief that the human soul is a part
of the universe which is indivisible - of course to call it a part is
fallacious, since a part belongs to the whole, and here there is no whole. We
can call it a part only in the sense in which we can suppose one to be a part of
ten. When you have understood that soul is an indivisible thing, you should
further know that either it occupies space or it is maiterless. It is absurd to
think that it occupies space, for that would imply its divisibility. It is a
mistake to think of a thing which occupies space, and yet does not allow
divisibility. This is against the rules of logic and geometrical science. If the
individual atom is between two other atoms, does one of its two sides come into
contact with the same thing as the other does, or are the two things different?
It is impossible that the two should be identical, for then the two sides at the
atom would coincide. For if A touches B and B touches C, then A will be in touch
with C. If, on the other hand, things in contact with the two sides of the atom
are different, that only proves multiplicity and division. If we could place the
soul between two opposite things, it would be evident that it would touch either
one or the other. From one end it would attain knowledge and from the other
ignorance. It means that it would know and would be ignorant at one and the same
time which is ridiculously absurd. If we were to liken a spacious indivisible
thing to the surface of a solid object, say, a circular table, we would be able
to see only that part of the surface which stands before our eyes, while the
inner hidden part of the surface is invisible. There is no such thing as is
visible and invisible at one and the same time. Only the part of the earth
exposed to the sun receives light, while the other part remains in darkness. Any
spot we can specify on the earth is brightened by the sun in day time and
becomes dark by night. If a thing has two ends, it is no longer an indivisible
thing.

The
Attachment or Non-Attachment of Soul to Body

The
inquisitors asked us: If the human soul is a spiritual substance, how is it
related to body? Is it connected with or disconnected from it? We said: It
exists in itself, is not impressed upon body, and is neither connected with nor
disconnected from it. These properties are found in a body, and the soul is not
a body. A stone is neither a learned sage nor an ignorant infidel, for it is an
inanimate being, and to judge wisdom or ignorance in a being it is essential
that we should experiment only with living beings. The question of possessing
knowledge or lacking it does not arise in respect of things which have no life.
Then we were asked: In which direction should one go to find soul? We answered:
It is not limited by directions, nor fixed in a location. Accidents do not exist
in it, because, being a spiritual substance, it is free from the imperfections
found in body. Again, they asked us: Why was the Prophet (peace be upon him)
forbidden to divulge the secret of lhe human soul? We said: Because it is beyond
human knowledge. People are of two kinds: (1) those who are laymen and common
folk and (2) those who are learned. Most of the common people have denied the
existence of God, because of their ignorance; how could they be expected to
believe in the existence of soul? That is why, some of the sects in Islam called
Karaamiyyah and .Hanaabilah do not admit the reality of
God and human soul, as it is laid down in religion. They believe that God has a
body, for they hold that only those things exist which can be perceived. Since
God does exist, it follows that He has a body. They are confused in their
recognition, since the incorrect state appears to them like the correct one,
while the height of complete proximity to God is concealed from them. Such
belief is not held by anyone of any insight, but by those who are ignorant and,
having acquired some knowledge in their youth, did not advance any further. Some
of them made some progress and arrived at the conclusion that God is not a body
possessing form, but they could not eliminate directions with reference to Him,
and we know that directions do not surround Him, as they relate to bodies and He
is not a body. Some of them rose still higher and believed that He is beyond
space. Such people are called Ash`ariyyah and
Mu’tazilah.

Asked why it
is not advisable to divulge the secret of the human soul to those who have
attained a degree of knowledge, we continued: Because they consider that the
combination of the two, i.e. the attributes of God and human soul, is
impossible. If you say that the combination is possible, they will publicly
accuse you of the sin of polytheism (shirk) and say: Since you do not realize
that there is a difference between soul’s attributes and those of God in
nobleness and perfection, you are an atheist, for you claim things for your soul
which exclusively belong to God. Such heresy results from theoretical inquiries
which are the outcome of stupidity and stumbling. Then they asked us: Why do
they consider that the combination of the Divine attributes with those belonging
to others is impossible? We said: Because they believe that just as the owners
of two different houses cannot reside in the same house, two things cannot exist
in a spaceless space. Two black things are two only when they are in two
different places or in the same place, but at different times, or blackness and
motion in the same place and at the same time are two things, because of their
different natures. If it were possible to speak of two black things in the same
place and at the same time, it would be possible to say that each person is two
persons. Then they asked further: You have simply confounded us by adding more
difficulties to the ones we already have. We told them that they should know
that in this particular respect men go to excess and exaggeration. Their
fallacies arose from their failure to understand certain generalities. They
thought things are different, in view of three aspects - firstly, in their
relation to space like two bodies in two houses; secondly, in their relation to
time, like two black things at two times; and, thirdly, in their relation to
nature, like color, taste, smell, coolness and moisture, found in a body. Though
they are related to space and time, yet they are different from one another in
respect of their nature; therefore, taste is different from color in nature, not
in space or time, and knowledge is different from will and inclination possessed
by the same individual. The difference here does not lie in space or time, but
is based on nature. Thus it would be clear that a place can contain accidents of
various natures. Similarly, it is also possible that things of various natures
may exist in the vast inner world of images.

Commenting
upon our answer they remarked: In all your explanations you have tried to meet
difficulties by raising other difficulties. You talk far above our heads and
have left us in a whirl. It follows from what you say that soul can be compared
to God, for you have proved the attributes of God to be belonging to soul. We
said: You are sadly mistaken. How could the comparison be possible? We say man
possesses life, knowledge and power, and he can see, hear and speak. These
attributes also belong to God, but there is no comparison between God and man in
these attributes, because they do not belong to God exclusively. His being free
from the limitation of space, direction and time is also not one of His
essential attributes. Most of our emphasis would, therefore, be on the attribute
of His qayyumiyyat (i.e. His
unparalleled existence, which is not shared by any other being). This means that
His existence is noble existence and that the existence of all other beings is
derived from and subordinate to His existence, like the relation of light to the
sun or that of heat to fire. They asked again: You have explained the meaning of
taswiyah and nafkh, but you have not told us why God
has attributed soul to Himself and called it “...” (minruhi), i.e. “My own soul”. If soul is
derived from Him, all universal beings proceed from Him. He has also said: “...”
[Lo! I am about to create a mortal out of mire (al-Qur’an, xxxviii. 71)]. Then
he says: “...” [And when I have fashioned him and breathed into him of My
spirit” (;il-Qur’an, xv. 29)]. If it means that soul is a part of God, and man’s
body receives it as a gift from Him, like a beggar who receives alms from a
generous person who says: “I have helped the poor man out of his financial
difficulties,” then it will follow that the personality of God, like the money
of the generous person, is divisible, though you have already refuted this
argument. We said: If it were possible for the sun to say: “...” [I have blessed
the earth with my light], of course it would be right on the part of the sun to
say so. This would mean that the earth receives a part of the light from the
sun, though the light itself is dimmer than its source. You know that soul does
not stand in need of space or direction and that it knows all the beings - in
all their species by a knowledge which is not particular but universal. As God
also does know himself as the Principle of the emanation of all that emanates
from Him, that is why God has attributed soul to Himself.

The
World of Matter and the World of Creation

They inquired
further: What is the meaning of “...” (al-Qur’an, xvii. 85) and what is meant by
the world of matter and the world of creation? We said: Said Allah, the Exalted
to His Prophet (peace be upon him): “They will ask you of the spirit, say: The
spirit comes at the bidding of my Lord.” “...” means that the spirit is by
command of my Lord. All things which can be measured or surveyed are included in
the world of matter and by the world of creation we mean all things which depend
on the decrees of God. His will is ancient. In its eternal nature it governs the
origination of phenomena in their appointed times in accordance with the eternal
foreknowledge of God. Here the world of creation does not mean the act of
creating or inventing. Things which have no body or quantity are included in the
decrees of God, resulting in the creation of the world of images and memories;
the world of souls belonging to human beings, as well as angels, therefore,
includes `Alam-i-Amr which means things which are removed from form and
quantity and unlimited by directions and climes, in spite of their having
existence. It is impossible to doubt the existence of this mental or psychical
world, the extent of which cannot be conjured up by imagination. Then the
inquisitors further asked: Perhaps you mean to say that soul is not originated.
It is eternal. We answered: Some of the sages and learned have slipped into this
error. Their ignorance has led them astray. You can call soul eternal only in
the sense that having no quantity it is matterless form which is indivisible and
which does not exist materially. You should know that soul is originated and
that it is not eternal. Refrain from speculations on the decrees of God. If we
were to relate all the arguments advanced by saints and sages and the
counter-arguments which have been handed down to us by philosophers and
scientists, we should have to devote innumerable pages to the problem. But we
prefer brevity lest the discussion should lengthen out and our attention should
be diverted from the main question to its side issues.

CHAPTER II

HOW
THE SOUL COMES INTO EXISTENCE

What must be
taken for granted is that the soul comes into existence when the sperm enters
the womb, that because of its physical constitution the sperm is prepared to
receive the soul, which will be its director, and that it does not receive the
soul merely because it is just a soul. In like manner a mirror which is free
from rust reflects the image of a person standing close by. If the soul was one
before the existence of bodies, how did it get divided? The division of that
which has no magnitude or quantity is unintelligible. If, however, it is
asserted that no division took place, still it will be an absurd assertion, for
evidently the soul of Zaid is other than that of `Amr. If the two were one, the
cognition of Zaid would be the cognition of `Amr, because knowledge is one of
the essential attributes of the soul and the essential attributes enter into all
the relations of the essence. And if the souls form a plurality, what is the
cause of plurality? This cause cannot be found in matters or places or times or
attributes, for there is nothing in all these to necessitate a difference of
quality among the souls. It is unintelligible, rather self-contradictory, to
speak of an attribute of which the function is to distinguish something from its
like. For by likeness is meant that there is no distinction, and by distinction
is meant that there is no likeness. It is not proper to imagine that two black
things in two different places are like each other in all respects. For “this”
is in one place and “that” is in another place; hence the necessity for the
distinction between the two. Nor can two black things in the same place but at
different times be absolutely like each other. For “this” is separated from
“that” in time. How, therefore, can the two be equal in all respects ‘? When we
say: “Two black things are like each other,” we mean they are alike only in
respect of the particular attribute of blackness. For instance, it can be said
that blackness in an inkpot containing black ink is like the blackness of a
crow. We do not mean that the inkpot and the crow are alike in an unqualified
sense. For if that were the meaning and if the identity of time and place had
left no dissimilarity, then the two black things would not be intelligible, and
their duality would be absolutely irrational. The difference in soul before the
existence of bodies is impossible, for the difference is of two
kinds:

(I)Difference in kind
and nature like water and fire, whiteness and blackness, knowledge and
ignorance.

(2)Difference in
accidents which have no relation with nature, like the difference in cold and
hot water.

It is absurd
to imagine that souls are different from one another in respect of nature,
because all human souls belong to the same category and are the same in view of
their nature or reality. Their mutual difference in respect of accidents is also
impossible, because when a nature is attached to bodies or is attributed to them
in any manner, it becomes different as the result of contact with accidents, for
there must be difference in the parts of a body, but when a nature is not
attached to bodies, it is impossible to find difference in it. The problem
requires a lengthy discussion for its solution, but we cannot afford it at the
cost of brevity.

The
Condition of Human Souls and Difference among Them after the Death of
Bodies

Then the
inquirers further asked us: What becomes of the human soul after death? Do you
think that there is plurality and difference among human souls after the death
of bodies, when no sign of individuality is left after the dissolution of the
physical form? We answered: This is not the same case as that of souls before
the death of body because in the opinion of the true believers the departed
souls differ in quality, in so far as each acquires from its body a different
proclivity. Before death its preoccupation with the direction of matter, i.e.
body, results in knowledge and ignorance, cleanliness and dirt, good and bad
habits. These physical qualities generate in the soul those attributes which are
called virtues or vices. That is why the souls become different after death, and
this is the reason why we believe in plurality among human souls after death. As
all separate intelligences are within the Universal Intelligence, so all
individual souls are embraced by the Universal Soul. They are all same, because
all are an offshoot of the same Universal Soul, yet distinct in individuals.
Departed souls require preparation of a different kind. It is not improbable
that the preparation required by perfect souls, which have departed from bodies,
should be different from the one required by souls which have come into
existence for the first time. Before the creation of bodies, the question of
plurality cannot arise, for there cannot be an imaginable cause for difference
among them. Continuing, they asked us to explain the meaning of the tradition:
“...” and according to an another version: “...” [God made Adam like Himself, or
God made Adam compassionate like Himself]. We explained:

The
Meaning of Surat or Image

Surat
(image or form) is a common noun. Some things are sometimes expressed through
metaphor or allegory so that its impression on the heart of the listener may be
deep. Its value is that it leaves a greater impression on the heart. This kind
of metaphor belongs to the principle of expressing a certain meaning through a
picture which contains the same meaning or a similar meaning. The knowledge that
in such cases there are inner meanings which differ from the outward
significations can be determined only either by rational or legal evidence. The
feeble-minded will regard the literal exoteric meaning sensible and will not go
beyond it, but the man who has an insight for realities will comprehend the
secret it contains. On the authority of this tradition, a meaning other than the
outward is intended. Surat or image means here an intellectual and not a
physical image. In it those attributes of the human soul are mentioned which
have been derived from the personality of God and His attributes and actions.
Man and God are highly dynamic personalities distinct from each other and yet
together. The human soul is a spiritual substance which is not a body possessing
form, nor a substance restricted and limited. It is not space-filling and is
neither connected to body nor disconnected from it, neither inside body, nor
outside it. These attributes also belong to God. The essential attributes of the
soul are that it is a pure intelligence possessing life, knowledge, and peace
and can hear, see and speak. God has also the same attributes. The soul causes
human bodies to function in the following manner. Our giving a form to something
in our soul is not sufficient for the production of the form of that thing.
Accordingly, together with knowledge we need an act of will which appears as a
new factor. This originates from the faculty of desire. As a result of it, there
comes into operation the faculty which causes the movement of the muscles and
the tendons in the outer limbs. So with the movement of the muscles and the
tendons the hand or some other limb begins to move. With the movement of the
hand arises the movement of a pen or whatever external instrument there may be.
With tke movement of the pen arises the movement of the matter, e.g. the ink in
this case. And then comes into being the form of the written thing to which we
had given a form in our souls. And this is the reason why the mere existence of
form in our souls is neither power nor will. On the contrary, our power is with
the principle which moves the muscles. So the form moves another mover, i.e. the
principle of our power. Man’s action is inconceivable without power and will.
And will is inconceivable without knowledge. The power of writing is in the hand
and the fingers, but the knowledge of it is not in the hand. Nor is the will in
the hand. When the digestive and other internal organs of the human bodies have
become fully developed, the heart attracts to itself the essence of the
vegetative spirit, and having further matured it forms the life; the essence of
this again is attracted to the brain, where, after being matured, it is
developed into the soul and the remainder dispersed through nerves into limbs,
where it becomes the source of sense and motion. In the wombs these developments
occupy several months, before body is actually born. The real self is connected
with the body through the spirit, which is a subtle vapor like substance
spreading all over the body. And those who have carefully considered the actions
of God, and looked into the wonderful ways of His creation, have arrived at the
conclusion that He created the vegetable and animal kingdoms out of the movement
of various parts of the heavens and stars, which are moved by angels. They are
also of opinion that man is an agent in this lower and lesser world of sense, as
He is omnipotent in the upper and greater world of intelligence. He has the
power to create anything He wills. Production and destruction are the effects of
His will. So when He wills, He produces, and when He wills, He destroys. The
most extraordinary cosmologies have been worked out, in which the various parts
of the heavens which are living beings composed of bodies and souls, are equated
to different parts of the human body. In its functions the human heart can be
likened to the throne of God, the brain to the soul of the highest sphere, the
senses to angels, who have but to obey God by nature, the muscles and limbs to
heavens, the power in fingers is as reliable and firm as a spirit inseparably
connected with bodies. The compounded ink which man uses for purposes of solving
sums in arithmetic, like addition, subtraction, multiplication, etc., is a
mixture of diverse elements. Man’s treasure house of imagination is the Lawh-i-Mahfuz or “The Preserved Tablet”.
The impression of the particulars of the world upon the souls of the heavens is
like the impression of the memorables upon the faculty of memory, which is
located inside the brain of man. Man comprehends his own attributes and, by
comparison and analogy with these, he understands the attributes of God. Those
who understand the attributes of God, as they are mirrored in the human soul,
would understand the meaning lying hidden in the tradition: “...” [He who knows
himself knows God]. It was also revealed to our Prophet that he who does not
know the spirit does not know himself, and he who does not know himself does not
know God. Explaining things further, we continued: What we find in the sacred
texts is only an allegory proportioned to the limitations of common
understanding, just as the verses and traditions with an anthropomorphic import
are allegories used to facilitate understanding. If this devise were omitted, we
would not be able to know God through the knowledge of ourselves and it would be
impossible for us to reach our maximum development. The universe is the mirror
of God and the heart of man is the mirror of the universe. The human soul is the
masterpiece of creation, and the whole material world is placed under its
control. If you then would know God, you must look into your own heart. If man
had not been Divinely authorized to act as God’s agent in this world, the
existence of the world would have been inconceivable, and man could never have
learnt what God really is. Then they asked us: If the souls are originated, as
bodies are, how would you explain the tradition:

“...”

[God created
souls two thousand years before the creation of bodies, and I am the first of
the prophets in birth and last of them in my prophethood. I was a prophet even
when Adam was between water and mire.]

We said: The
answer to your question is that this tradition does not prove the eternity of
the soul. On the contrary, rational proof has actually compelled the intelligent
to assent to the doctrine that the soul is originated. There is not a single
branch of knowledge in which new terms have not been introduced for the sake of
conveying meanings. Some of the sciences have external as well as internal
meanings, that some of the terms are obvious and readily understood, while
others are hidden and become evident through research. We would, therefore,
interpret this tradition in the following manner. By soul God meant the souls of
the angels, and by bodies, the bodies of the throne of God, the highest sphere,
the seven heavens, the stars, fire, air, water and earth. You must know tliat
man’s body is a mere nothing when compared with the body of the earth, and that
the body of the earth is smaller than sun, which is again smaller than heaven
above it. All the seven heavens placed over one another are greater than the
ones placed under them, and these have no comparison in greatness with the
highest sphere, containing all the heavens and the earth. The highest sphere is
again smaller than God’s Throne. If you can think intellectually, you will be
forced to the conclusion that by bodies as mentioned in the tradition the bodies
of human beings are not meant. Similarly, by souls the tradition means the souls
of angels and not those of the human beings. If you had the knowledge of angels
and souls, you would hold that they are like a great fire that kindles all human
souls, feeds and supplies the spirit of humanity, as oil feeds and supplies the
flame in a lamp. Each of the angels has an individual soul distinct from the one
possessed by another. On the contrary, although the human soul is one by nature,
it gets divided when it is related to bodies, and after its separation from
bodies, it returns to its original character and is reunified. God refers to the
souls of the angels in the following verses of the Qur’an: “...” [Here the
revealing angel speaks in person: There is not one of us but hath his known
position. Lo! we are they who set the ranks. Lo! we, even we, are they who hymn
His praise (xxxvii. 164-65)] and the Prophet (peace be upon him) said: “...”
Those who bow in worship do not prostrate themselves and those who stand in
worship do not bow, and there is none whose rank is not specially reserved).
Therefore, it follows from what we have said that, according to the tradition,
the words “soul” and “bodies” refer to the souls and bodies of angels and
heavenly spheres, and not to the souls and bodies of the human beings. The
interpretation of the tradition º0º is as follows. Since this bridge is possible, it is necessary
to assent to this possibility in accordance with religion, and to stick to what
the Qur’an means. He who disagrees with you and asks as to why one should
believe in God, His angels, His sacred books and His apostles as well as in
Resurrection will not be satisfied with a detailed discussion, while he who has
been instructed in the orthodox faith disciplines himself in the etiquette of
the Law and holds his peace in matters revealed to the Prophet without
questioning the realities of these things. When you know that your existence has
emanated from God and that you cannot exist even for a moment without help from
God, the Sustainer of all beings, this knowledge will satisfy your mind and lead
you to belief in God. An insight into Divine realities will also force you to
the conclusion that you are such an essence as knows itself and its Creator, as
well as all the realities of spiritual existence. If we hear millions of times
that there is no soul, still we cannot be convinced entirely that we shall cease
to exist after death, we cannot think of such a state. We cannot believe that
our individuality will be lost after death. Such solutions do not appeal to our
reason, do not satisfy the innate longing for immortal or deathless life with
which each one of us is born, nor do they bring to us consolation of any kind.
Taking these facts into account, we cannot but believe in the immortality of the
human soul and in the Day of Judgment. There are two days for you, the one which
you call today, when you are preoccupied with the requirements of your physical
existence, and the other you call tomorrow or the Hereafter, when your celestial
soul will have no connection with your body. When the connection of the soul
with the body is weakened through constant worship, the agony caused by the
soul’s separation from the body will not be very great. On the contrary, it will
learn to enjoy those Divine things which it will have discovered after the death
of the body. This will shortly obliterate the effects of its departure from the
world and its lingering inclination towards worldly things. The condition of the
soul after death depends upon the degree of purity and knowledge it has attained
in this life. A soul that is both pure and complete, or at least possesses one
of these qualities, does not suffer long from being separated from the world,
which is the object of love of most men in this life. It is only the soul that
is both impure and incomplete or ignorant that suffers incessant pain in being
separated from the world. God does not grant Divine knowledge to the common folk
and laymen as it is reserved for His chosen Prophets and saints. You should also
know that this type of knowledge is mystical rather than reasoned knowledge, and
this mystical knowledge is the highest thing to which man can attain. Some of
the learned possess a knowledge which lies between them and their God - which
they cannot reveal to anyone, as it contains those secrets which are beyond the
confines of understanding and which defy description. This spiritual existence
connotes their knowledge of God spiritually, without in any way postulating
their being aware of their own individuality. When they attain to a state of
absolute purity, they lose their personal attributes; by this loss they are
wholly present in God, they are wholly lost to themselves, and thus they are
present before God, while absent in themselves: absent and present at the same
time. They are where they are now, and they are not where they are. At the
height of ecstatic contemplation the soul is beyond itself, caught up, and the
inner eye beholds the Divine Light without medium and attains an intuition of
God. Now it is hoped that you would realize the value of ecstasy and understand
how the Prophets attain to the knowledge of God through this medium, and how the
Divine messages are revealed to them, when they are awake or asleep. This belief
will further convince you that everything which has been mentioned in the Qur’an
is true. When God wills to do a certain thing, He does it in two ways either
directly or indirectly through His agents, i.e. angels. It is not possible to
give arguments about the existence of the angels, a secret the depth of which
cannot be scanned by human understanding. But if you believe in the Prophets, it
means that you also believe in the angels, for the former have affirmed that the
latter really exist. You should be satisfied with this explanation regarding the
existence of the angels, for, in the very act of trying to doubt it, you would
be forced to admit its reality. God says: “...” [Allah will exalt those who
believe among you, and those who have knowledge, to high ranks (al-Qur’an,
lviii. 11)].

Physical
and Spiritual Pleasures in Paradise

The things of
the Hereafter promised to us, i.e. the physical pleasures like those of eating,
drinking, wearing and smelling, are not impossible for Divine Omnipotence;
therefore it is obligatory to believe in them. As a matter of fact, all the
pleasures of this life dwindle into insignificance in comparison with
intellectual and spiritual pleasures. But people cannot be enabled to understand
the latter, until they are symbolically represented through such things as may
be observed in this life. This is the reason why physical pleasures like
drinking milk, wearing silk-dress and eating bananas, etc., are promised to us.
God created desires and placed pleasures under their control. There are many
hypocrites who profess their love for God, but true love implies that the
lover’s secret shall remain untold in regard to what it manifests to the lovers
of the visions of the unseen. The reality of love is the purification
(khalas) of the nature of the spirit from all impurities and the
annihilation (fana’) of self against all fortunes and interests. Those
endowed with special spiritual qualities are those whose enjoyment of the vision
of God on the Day of Judgment would be the result of their strenuous spiritual
efforts. This would be so, since God would take complete possession of them,
after removing from them both of their physical and of their spiritual
perception. God says: “...” (Firmly established in the favor of a Mighty King
(al-Qur’an, liv. 55)]. Anything which a man would like to have in Paradise would
present itself in his thoughts of its own accord. The existence of the thing
would depend upon his desire, and the moment the thing is supplied, he would be
able to see and enjoy it. The Prophet said in one of his traditions: “...”
[There is a bazaar in Paradise where people buy pictures]. Here the word
suq (bazaar) means Divine generosity, according to which wonderful gifts
would be offered to His believing servants. Suppose a man sees in his vision
that there are beautiful streams containing milk, honey and wine, which are
flowing near a palace, the walls of which are made of gold and silver and
decorated with jewels. In the premises of this palace, there are a number of
trees, the branches of which are loaded with jewels, rubies and pearls of rare
variety. At the gate of this palace a number of sentinels wearing dazzling
uniforms are standing to welcome him. Now there are many types of those devoted
to the interpretation of such visions, according to their own knowledge and
taste. Some would infer the pleasure of gaining knowledge from some of the
objects seen in the vision, while others would explain, on the basis of this
vision, the value of ecstasy and the soul’s struggle to attain this pleasure.
Another type of persons would say that the vision foretells the victory over an
enemy or his conquest of foreign lands or his visit to old friends, etc. Though
all these states create pleasures, yet they are not identical with one another.
Each of these is different from others in nature. Similarly, spiritual or
intellectual pleasures promised to us may be of different varieties. There are
two arguments to prove that intellectual pleasures are worthier than physical
pleasures. Firstly, the state of the angels is nobler than that of animals
including man. Now the angels do not experience sensuous pleasures like those of
mating and eating, etc. Their pleasure consists in the consciousness of
perfection and beauty which characterize them, because of their insight into the
realities of things and their approximation to the Lord of the universe (not in
space, but in order of beings). Since all beings emanate from God in order and
through intermediaries, it is obvious that the intermediaries nearer to Him
should possess a higher rank. Secondly, man himself often prefers intellectual
pleasures to sensuous pleasures. For instance, one who seeks victory over an
enemy renounces for its sake the comforts of home and hearth. Again, sometimes a
brave man sallies forth to face vast hordes of warriors, because he holds the
danger of death in contempt, being more absorbed in what he imagines to be the
pleasure of posthumous praise and admiration for his intrepidity. One who is
interested in the maintenance of his dignity and prestige hesitates to deal with
his mistress in such a way as to be known to others. At last he decides to
preserve his dignity and restrains his passions, lest the contemptible passions
should disgrace him. Obviously the preservation of dignity is more pleasant to
him. So the intellectual pleasures in the Hereafter will be far superior to the
sensuous pleasures of this world. But for this fact, the Prophet (may God bless
him and grant him peace) would not have reported God to say: “I have reserved
for My virtuous worshippers what no eye ever saw, no ear ever heard, and which
never occurred to the heart of man.” If you say that the things of Paradise
which have been promised to us are intellectual or spiritual pleasures, which
have no connection with body, and it is the body which feels the pains or
punishment or the pleasure of reward, how could one reconcile these two
contradictory doctrines?

CHAPTER
V

THE
PUNISHMENT OF THE GRAVE AND MAN’S SUFFERING IN
HELL

Similarly, the
punishment of the grave or our suffering in Hell cannot be understood unless we
believe in the existence of our bodies after death. How is it that the corpse
which is dismembered, scattered and finally reduced to dust is restored to life
in the grave or Hell? And it it is impossible to conceive of spiritual pain or
pleasure independent from our bodies, how could you prove that a bald-headed
serpent will devour the defaulter who does not pay the poor-tax or that
ninety-nine snakes will bite an infidel in his grave, as laid down in the
traditions, when it is an established fact that, after death, both imaginative
power as well as spiritual perception are eliminated because of the death of the
body? You should know that God’s power is mighty and He is the doer of whatever
He wills. There seems little doubt that absolute truth is unattainable by the
human mind. That is why God sent His Apostles and showed their veracity through
explicit miracles, and they conveyed His commands and prohibitions as well as
His promises and threats, so it became obligatory upon all creatures to believe
in what they brought. Refrain from speculations on the decrees of God. To add to
what the teacher set forth is disloyal and unfair. The Prophet (peace be upon
him) is our teacher and our example, and we are his followers. This question
disturbs the minds of those who deny Resurrection and believe that it is
impossible for the soul to return to the old body, once it has severed its
relations with the latter. They have no sound reasons to support their belief,
and it seems they believe in the transmigration of soul, which is indivisible
and which does not become incarnate or united with phenomena. A fact which is
based upon the scriptural texts or upon the traditions should, therefore, be
accepted. Some of the ancient philosophers have refuted the return of soul to
body, but their arguments are not convincing and difficulties arise from their
theories. On the contrary, the proofs of the soul’s return to body have been
definitely mentioned in our religious books and we should believe in them. Some
of the greatest philosophers have not denied the soul’s return to body. In the
general histories of Islamic philosophy, one usually turns to Abu `Ali ibn Sina’
(Avicenna) as the most important figure. He has mentioned in his Peripatetic
masterpiece al-Shifa’ (“The Book of the Remedy”) that it is possible that
some of the heavenly bodies might have been created as abodes to which the souls
will return after the death of the bodies. He has reported one of his ancestors
to have said that some of the learned who are not irresponsible and do not lack
reliable integrity do believe in the return of soul to body. Had he not himself
contributed to this view, he would not have regarded such learned persons
responsible and of reliable integrity, for there is nothing more unreliable than
falsehood. Some of the research scholars have reported that Avicenna has merely
mentioned this as a trick for escaping trouble or something unpleasant, for in
his book of “Psychology,” he has devoted a whole chapter to the discussion of
transmigration of soul, wherein he has proved the impossibility of the return of
departed souls to dead bodies. It has already been stated that when matter is
fit enough to attract soul, the latter comes to the former. It is possible to
effect resurrection by restoring the soul to a body, whether made of the same
matter, as the original was, or made of the matter of any other body or of a
matter created for the first time. For it is the soul, and not the body, which
makes us what we are. Two sperm drops begetting twins may be within the same
womb and at the same time equally prepared to receive souls. These two souls
emanate directly or through intermediaries - from the first Principle, to be
related to the embryonic bodies. Thus the soul of this body cannot be the
director of that body, nor the soul of that body, the director of this body.
This special relation can arise only from special affinity between a particular
soul and a particular body. For instance, the body of one of the twins would not
be more apt than that of the other to receive this particular soul, because they
were two souls which came into existence simultaneously and there were two sperm
drops equally prepared to be directed by souls. The question arises: What is the
cause of special affinity between a particular soul and a particular body? lf it
is a soul’s being impressed upon body, then the elimination of the body will
eliminate the soul as well. But if there is some other cause to explain the
connection between this particular body and this particular soul (so that the
connection is a condition for the soul’s coming into existence), then how can it
be improbable that this very connection should also be a condition for the
soul’s survival? Therefore, when this connection is severed, the soul will
perish. And its existence will not reappear until God (Holy and Exalted be His
Name) causes such reappearance by way of the re-infusion or resurgence of life,
as religion teaches us in the doctrine of Resurrection. An exhaustive argument
of this point would be extremely long, but what has been explained is sufficient
and adequate. Suffice it to say that there is no proof for the denial of
Resurrection, and when one cannot deny it, it follows that one has to believe
inevitably in the punishment of the grave and Hell. If someone says: We cannot
understand how the dead man’s corpse sufferers when it lies still and
motionless, tell him that the punishment is possible, and neither the apparent
stillness of the dead man’s corpse, nor our failure to understand it will refute
it, for a person in a coma or a sleeping person is outwardly still and
motionless but he perceives inwardly pains and pleasures, the effects of which
he feels once he is recovered or awake. Furthermore, the Prophet (peace be upon
him) used to hear the voice of Gabriel and to see him, while those who were
around neither heard nor saw him.

Mutual
Exchange between Virtue and Vice

It is also
mentioned in the traditions that the virtues of the cruel person would be
recorded in the deed sheet of the oppressed person and that the vices of the
oppressed would be included in the record of the cruel. Sometimes a man who
lacks the proper insight into the secrets of Prophethood fails to understand how
and why this is done, and maintains that when virtues and vices do not exist any
longer consequent upon the death of the virtuous or the evil-doer, how can it be
possible for these opposite qualities to exist or to move from one record to
another? If it is said that “deeds” being the substance are immortal, and they
can exist independent of bodies, yet it is inconceivable how they can replace
each other, we say that this happens even in this world, but we cannot see the
effect here. It will be seen in the Hereafter as God says: “...” [Whose is the
sovereignty this day? It is Allah’s, the One, the Almighty (al-Qur’an, xl. 16)].
The trouble with most people is that they do not believe in things unless they
know them, although the things unknown to them exist in reality (regardless of
their knowing or not knowing) and the true believer sees with his spiritual
discernment that which the surface investigator cannot see with the eye of his
head. It should never be forgotten that by the mutual exchange between virtue
and vice is meant the effects of virtue and vice and not virtue and vice in
themselves. The knowledge that in such cases there are inner meanings which
differ from the outward signification can be determined only by rational or
legal evidence. The rational is when any interpretation, according to the
outward meaning, is impossible. The cases where the inner meaning is determined
by means of legal evidence are those which can be interpreted according to their
literal and outward significance, but, on the authority of traditions, a meaning
other than the outward was intended. The feeble-minded will regard the literal
and exoteric meaning sensible and will not go beyond it, but a wise man will
comprehend the secret it contains. There is a Divine Light which shines into the
very deeps of man’s heart, provided he separates himself from the followers of
error and heresy and does good deeds. When he has attained to this supernatural
light, he necessarily becomes free from all that is evil and is adorned instead
with every good and noble quality. God and the world of spirits are usually
interpreted as light and our process at cognition as illumination from above
through the intermediary of the spirits of the spheres. Evil, the opposite of
good, is unreal and dark and an obstacle between the supreme good and the
individual soul. Good brightens the human heart, while evil darkens it.
Renunciation and contemplation give forth the true light, until the mind, eye of
the mediator, perceives the vision of the beauty of the presence, which at one
glance fills his mind to the exclusion of all other sights. The sensible world
is a shadow and sin a thick veil between man and God. Worldly virtue and vice
are stages in the development of the soul in attaining harmony. Since virtue and
vice are of opposite natures God says: “...” [Lo! good deeds annul ill deeds
(al-Qur’an, xi. 114)]. The Prophet (peace be upon him) said: “...” [After every
evil deed, do good deed, the latter will annul the former. He also said: “...”
[Man is rewarded for everything, even for the thorn which pricks his foot]. He
further said: “...” [Good deeds are ransom for bad deeds). Every human soul can
split itself into two parts at its own discretion - one of which is Divine and
high and is his true self; the other part is called lower or animal. Thus the
cruel man wants to achieve the objects of his carnal desires which harden and
darken his heart. As he was endowed with the light of good, which he did not
make use of, he is deprived of the light. Since the oppressed person, being a
victim of cruelty, suffers from serious difficulties, and is deprived of selfish
desires, his heart becomes luminous, as the darkness of personal malice and
greed, etc.; is removed from his heart. This means that the light has traveled
from the cruel man’s heart to that of the oppressed or that the blackness in the
heart of the oppressed has moved to the heart of the cruel. This is how vice
changes to virtue and vice versa. If you say that the change does not actually
take place and that it is the effect of these qualities which makes itself felt,
you should know that, as already, certain things are expressed through a simile,
a metaphor or an allegory, so that its impression on the heart of the listener
may be deeper. Its value is that it leaves a greater impression on the heart.
That is why sometimes it is said: “...” [The shadow has moved from one place to
another] and it is also said: “...” [The light of the sun or the lamp has moved
from the earth to the wall and vice versa]. For instance there is an excessive
heat on the earth during the summer. A metaphysician would say: “...” [Cold has
disappeared beyond the inner layers of the earth]. This inhizam is
nothing but a change. Similarly, people sometimes say: “...” [The supreme
justiceship or caliphate has moved from Mr so and so to Mr so and so]. The true
change is that which does not lose any of its properties, when it leaves its
original possessor in favor of a new one, but there is another form of change
which we call imitation change. This is permissible in the case of virtue and
vice. To this subject an attribute is attributed, and as long as the connection
lasts, it is said that the contrary of this attribute is impossible for the
subject. Therefore, he who subscribes to all this and believes in it without
doubting will be of the people of truth and law.

Seeing God and the Prophet (peace be upon
him) in a Vision

People
disagree among themselves as to the real nature of seeing God literally. God,
although removed from quantity and unlimited by directions and climes, is
nevertheless seen with eyes in our dreams, just as we see the Prophet (peace be
upon him) in the same manner. God’s vision also is possible, just as it is
possible to know Him without modality or form. One of the so-called learned men
once reported that he saw the Holy Prophet (peace be upon him) in a vision,
coming out of his grave in Medina, and visiting one of the houses in the
adjoining suburbs. None is more ignorant or misguided than such a learned man,
for a thing or a person can be dreamt of in a thousand different ways at night.
One can see the same man in a dream assuming various forms, i.e. young and old,
tall and short, well and ill during short intervals, and the presence of all
these dualities in a person at a time is impossible. Because of their stupidity
no notice should be taken of such learned men. If it is said that the enjoyment
of the vision of the Prophet (peace be upon him) is confined to those who see
the example of the Prophet and not his real body, now this example would relate
either to his body or his soul which is formless. If by the example his body
composed of flesh and blood is meant, then the question arises: Why is the
reference to his physical example necessary, when his body is already lying
buried in a tomb in Medina? One who claims to have seen in a dream the example
of the body of the Prophet (peace be upon him) has certainly failed to see him,
for a Prophet is a Prophet because of his spiritual attainment and not because
of his physical existence. It is possible for a person to have a vision of the
example of the soul of the Prophet (peace be upon him) for that is his essence
and his spirit and not his bodily existence. If you say: If this is so, how
would you interpret the tradition: “...” [He who has seen me in a vision, has
actually seen me]? - our answer to your question would be: The acceptance of the
tradition which speaks of seeing the Prophet (peace be upon him) literally is
justified, because it does not lead to anything impossible, for sight
(ruyah) is a kind of revelation and knowledge, although it is more
complete and clearer than knowledge. This vision is a supernatural light and its
radiance has lighted the spiritual trail for hundreds of lives. The vision of
his blessed and departed soul, to which form and color cannot be attributed, is
of an overwhelming nature and is an eternal gift which God has reserved for His
pious and elect, who have been singled out for their extraordinary spiritual
capacity.

Difference
between the Meaning of Example and Resemblance

If someone
says that he has seen God in a vision, this does not mean that he has seen the
personality of God or the Universal Soul. This means that he has seen the
example of God. It it is said that the example can be supposed in respect of the
Prophet (peace be upon him), but it is unimaginable in case of God, we say that
it is a misunderstanding arising out of the difference between the meaning of an
example and resemblance. Resemblance is a thing which is equal in all its
attributes, and it is not necessary for the example to have the same attributes
in equal quantity, because human intellect is a thing which cannot be identical
with any other thing in the world. It is reasonable for us to compare it with
the sun, because both intellect and sun have a common attribute - the light of
the sun reveals to us the reality of the physical things, while the light of the
intellect leads us to the realization of intellectual realities. You can compare
the sultan or the king with the sun, and the vizier with the moon. The sultan or
the king is not identical with the sun, in view of his body and attributes, nor
is the vizier comparable with the moon in this regard. But the truth of the
matter is that all the people have been placed under the control of the sultan,
as all objects that are in need of light are inescapably in need of the sun.
That is why the sultan is compared with the sun. The moon is an intermediary
body placed between the sun and the earth, so as to attract light, just as the
vizier is an intermediary between the sultan and his subjects, in so far as the
light of the administration of justice is concerned. This is an example and not
resemblance. God says:

“...”

[Allah is the
light of the heavens and the earth. The similitude of His light is as a niche
wherein is a lamp. The lamp is in a glass. The glass is as it were a shining
star. (This lamp is) kindled from a blessed tree, an olive neither of the east
nor of the west, where oil would almost glow forth (or itself) though no fire
touched it, light upon light” (xxiv. 35)).

Now obviously
there is no connection between the Divine Light and the tree and oil. God also
says:

“...”

[He sendeth
down water from the sky, so that valleys flow according to their measure and the
flood beareth (on its surface) swelling foam from that which they smelt in the
fire in order to make ornaments and tools riseth a foam like unto it - thus
Allah coineth (the similitude of) the true and the false. Then, as for the foam,
it passeth away as scum upon the banks, while as for that which is of use to
mankind, it remaineth in the earth. Thus Allah coineth the similitudes
(al-Qur’an, xiii. l7)]

In this verse the example of the Qur’an
has been mentioned, although the Qur’an, being the most ancient sacred book, has
no resemblance with anything. Then how did water resemble it? Many visions were
revealed to the Prophet (peace be upon him) wherein he was shown milk and rope.
He interpreted milk as Islam and the rope as the Holy Qur’an. There are
innumerable examples which can be safely cited in this regard. Now obviously
there is no likeness between milk and Islam, just as there is no connection
between the rope and the Qur’an, but a man with an insight arrives at the
conclusion that with the help ot the rope we can get a far-flung object attached
to the top of a tree or a hill. Similarly, by following the instructions
contained in the Qur’an we can attain our salvation in the Hereafter. Milk is a
perfect food, which is essential for our health. In like manner Islam is a
spiritual food for our spiritual well-being. All these are examples and not
objects of resemblance, for there is no possible resemblance between these
things. Nothing can resemble God, though He has a number of examples, which,
owing to their spiritual capacity, lead us to His knowledge as well as that of
His attributes. The First Principle, i.e. God, knows Himself as the Principle of
the emanation of all that emanated from Him. He is the knower, the knowledge
and, the object of knowledge. His self-knowledge being identical with His
essence, He knows Himself as the original cause of all causes. In the state
where the gulf is bridged, the Sufi realizes that his own attributes are in
reality the attributes of God and so his own attributes vanish. He further
realizes that all attributes of men are only attributes in image - in secondary
and derived sense - but that they are in reality the attributes of God. If man
fails to understand the nature of his own attributes, he would also fail to
realize the Divine Attributes. Example is permissible in respect of God, but
resemblance is forbidden, as it is false. If you say that from our discussion it
follows that God and the Prophet (peace be upon him) cannot be seen in a vision
in their real forum, what we actually see is their example and not their true
self; therefore the meaning of the tradition “...” would be that “Who sees me in
a vision sees my example,” we will say that this type of existence, then, is
without doubt the most perfect. This is because no human quality survives, nor
does normal human existence continue in respect of the Prophets. As regards the
vision of God, man is aware of his own failings and recognizes his hidden
fallibilities, but, none the less, continues to interpret indirectly and to rely
on fallible knowledge, for God is unique. is single and exalted, and removes the
true nature of His existence in the sight of man by denying him His vision.
Meanwhile He has allowed his worshippers to see His example in a vision. This is
since God has taken complete possession of them. He has obliterated their
personality and annihilated their individual qualities, thereby removing from
them both their physical and their spiritual perceptions. If it is said that the
example of the Prophet (peace be upon him) can be seen in visions in accordance
with some of the provisions laid down in the traditions, but there is nothing to
show that the example of God could also be seen, we say that there is a
tradition, according to which the Prophet (peace be upon him) is reported to
have said: “...” [I have seen God in the most beautiful form]. The Prophet also
said: “...” [God made Adam like Himself]. This does not mean that God has an
individuality, for He has no form or body. This means that it is possible for
the light to throw upon the earth a shadow of an object that has a being. For
instance, Gabriel appeared several times in the form of Wahyah Kalbi, and
the Prophet (peace be upon him) saw him on many occasions, although Gabriel
appeared only twice in his original form before the Prophet. This does not mean
that Gabriel changed to Wahyah Kalbi. The only reason that appeals is
that the body of Wahyah Kalbi served as an example of Gabriel, for the
revelation of the Divine message. Similarly, it is not impossible for man to
have the vision of the example of God. God said: “...” [Gabriel appeared before
Mary in the form of a perfect man (al-Qur’an, xix. 17)]. Actually Gabriel did
not change to man, in spite of his assuming the human form, before the Prophet
and Mary. It is God Who guides man and Who gives the vision of what He wishes in
the manner. He wishes, so that man achieves rightness and is in accord with
Truth. Many reports of the Prophet’s descendants have been recorded to the
effect that God, though formless, can assume any form at any time at His own
discretion and there is none to prevent Him from doing so, but it must be made
clear that God can never be seen in a physical form in a vision. The contact
with Him is possible only through His example. This can never be achieved by any
individual in whom anything earthly still survives, in whom the potentiality of
an inclination to sin still exists. The vision of the example of God is the most
precious of His gifts. It is reserved by God for His elect and pious. Their
vision of His example is that which God inspires in them. Then they attain true
intimacy with Him and there grow up in them from God the qualities of existence
and non-existence. Some of the learned disagree among themselves regarding the
vision of God. Some hold the view that it is rude to say that one can have the
vision of Him, while others maintain that it is permissible to speak of His
vision. Those who believe that it is impossible for God to have an example end
by saying things which are doubtful. But we do believe in the example of God, as
well as that of His Attributes, and regard His personality free from all those
things which could resemble Him.

And Praise be to the Lord of the world, and the prayer of God
be upon Muhammad and his family and his Companions, all of them, and an
abundance of peace upon them.

Sabbir A Rahman / sarahman@mit.edu /
revised August 1997

Further revised by Muhammad Hozien
(webmaster@muslimphilosophy.com) November 2001.